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Chronicles of The Foundation A Reformed Druid Anthology
Chronicles of The Foundation A Reformed Druid Anthology
CHRONICLES
(Reformed)
a.k.a.
The Chronicles of the
Foundation
1996 Introduction
Originally published under the title of The Druid Chronicles (Reformed), abbreviated DC(R) and nicknamed The Chronicles, these
books contain the basic history and beliefs of the first year of the
original branch of the Reform founded at Carleton College from
which all the past, present and future Branches of the Reformed
Druidism spring. Thus the Chronicles are the about the only section
of A Reformed Druid Anthology that is accepted by every group.
The primary author, David Frangquist, has made no claim of divine
inspiration; nor has any other branch of the Reform. These five
books have no canonical status, but theyre chock full of interesting
and fun stuff. Dont take it too seriously and try to see the message
that underlies all the outer-trappings, holidays and names.
For a more detailed discussion on the Chronicles see the EndNotes, Printing History and Historiography at the end of end of this
Part One. Internal cross-referencing is indicated by raised numbers.
The existence of endnotes related to a verse is signaled by asterixes.
BABABABABABABABABABABABABABAB
PART ONE
(for such was the priest to be called) did ask those who were
gathered if they did approve.
9. Now all who were present did give their assent, save one who
was not yet of the First Order. And it came to pass that when the
question was again asked on the week following, all did again
approve, save one who did not disapprove of the paper, and so it
was considered unanimous.
10. And so after the paper had been accepted in this manner, the
congregation of the disciples was then known as the Reformed
Druids.b *
2.
3.
4.
5.
6.
7.
8.
2.
3.
4.
5.
6.
7.
8.
2.
3.
4.
5.
6.
7.
8.
18
And it came to pass that when those of the faithful who had
built the altar, each one with their bare hands, did find that the
altar had been defiled, they did rend the air with their lamentations.
And they did set themselves to the task there of once again
building the altar, that is, of rebuilding it; and they did set each
stone in the place which had been appointed to it.
And as they did complete their task, the sun did make a brief
appearance unto them from in the midst of those clouds which
*
were covered over the sky;*
and each took this to be a sign, each in their own way.c
Now after the work was the second time completed, those whose
purpose it was to do evil unto the altar did come the second time
also;
and they did come in the darkness of the night, for they were the
Anti-Druids.
Now when these Anti-Druids did come, their coming being covered by the darkness of the night, they did come with the smell
of drink heavy upon them; yea, were they so filled with drink
*
that they were under the influence thereof.*
And they did pull at the stones of the altar, yea, did they tear at
the altar with their bare hands, and they did pull the stones
away, one from the other.
9.
Now as the Anti-Druids did defile the altar in this manner, one
of their number did shout in his loudest voice:
Blasphemy!....Blasphemy! for so was he under the power of
strong drink.
10. And it came to pass that the faithful did perceive that the altar
had once again been attacked by the hand of violence, then did
they again rend the air with their lamentation, so great was their
grief.
11. Wherefore they did set to the task which was before them, which
was the task of placing the stones the third time in their proper
places; but they did fix them there this time with mortar,d that
they might not be wrested therefrom by the hand of the AntiDruid.
12. And a curse was placed on the altar; and the Arch-Druid spake
unto the Druids assembled saying: Verily I say unto you, whosoever findeth him who hath done this thing, be he admonished
to do whatsoever he will to make for him his life miserable.
13. And it came to pass that it was made known to them that one of
the Anti-Druids had come to twist his ankle, yea, even to sprain
it; and this was taken to be a sign.
2.
3.
4.
5.
6.
7.
8.
9.
1.
Now it came to pass that ton the fourth Saturday after the cel* it came to be decided that petition be made
ebration of Beltane,*
unto the authorities, that is the Administration, concerning the
recognition of the activities of the Druids.
And it came to pass that there were many among them who did
approve; for they were in number about one score and two.
And each went and prepared their petition in the manner that
*
was prescribed by the Administration.*
But behold, there were then returned notices which did say:
*
Thy actions are not acceptable in our sight.*
Wherefore, Howard, who was preceptor, did go up unto the
authorities saying: Do ye not see that there are many like us
which do go by strange creeds?
And he was answered: Yea, verily we do see that there be many
like ye which do go by strange creeds. Neither ye nor they are
acceptable in our sight.
And Howard spake saying: By what method do ye judge?
And he was answered: We are chosen that we should be judges.
*
Yea, even do we judge according to our judgements.*
But there were two of the petitions which were not rejected, for
they were the domain of a different authority; and this was taken
*
to be a good sign.*
Peace!
19
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20
2.
3.
4.
5.
6.
7.
8.
Now it was the custom among the Druids, who were reformed,
* should
that at every meeting of the congregation, the waters-of-life*
be passed to those present.a
Now they who subscribe to the Basic Tenets of Reformed Druidism, as prescribed in the Book of the Law, they are accepted
into the body of Druidism which is the organizational body of
Druidism only.b
But, they who partake of the waters-of-life in communion with
the congregation, they are accepted into the great body of Druidism which is the spiritual body of Druidism only.
But the whole and complete body of Druidism is consisted neither of the organizational body only nor of the spiritual body
only, but of the both of them, which are then in whole and
complete union.
Wherefore, they who have been accepted into the organizational
body only are not of the whole body of Druidism;
wherefore, neither are they who are of the spiritual body only
accepted into the whole body of Druidism.
Whereas, they who have been accepted into the spiritual body
of Druidism and also into the organizational body thereof is thus
accepted into the whole and complete body of the membership
of the Reformed Druids;
*
and are thenceforth called by them a Druid of the First Order.*
2.
3.
O Earth-mother!
We praise thee that seed springeth,
that flower openeth,
that grass waveth.
We praise thee for winds that whispers.
through the graceful elm,
through the shapely maple,
through the lively pine,
through the shining birch,
through the mighty oak.
We praise thee for all things,
O Earth-mother,
who givest life.
4.
5.
6.
7.
ity?
Do you understand from whence comes the source of all life,
and the nature of the source of all life?
9. Do you understand the partaking of the waters-of-life, and the
sacrifice of life that we offer up to our Mother?
10 Are you ready, then to sealed up to the service of the Earthmother?
11. And none shall be honored with the Second Order save they
shall answer these questions in the proper manner.
12. And none shall be elevated save they shall partake of the watersof-life in communion with the Arch-Druid and save they shall
partake of them to the fullest extent.
13. These are the things which are prescribed, for so it must be
done. Thus it was, and thus it is, and thus it is to be.
9.
8.
2.
3.
4.
5.
6.
7.
Now these are the commandments which were given concerning the observance of those days which were considered sacred
*
to the Druids.*
Ye shall observe always the festival of Samhain,d for it is the
beginning of the period of Geimredh, and also of the year. This
day shall ye celebrate by the lighting of great fires, for soon is the
land to become cold in the time of apparent death.
Ye shall celebrate on the day of Midwinter, for on that day doth
the sun begin again to rise in the south; so shall ye celebrate it
with the burning of logs and making merry. So also shall ye
make merry on the day of Oimelc,e which is the first day of the
period of Earrach;
and on these days shall ye glorify the mistletoe and the evergreen, for it is a living testimony to the continuance of life, yea,
even in the midst of a dead world.
Of great importance is the festival of Beltane,f which is at the
beginning of Samradh. Then shall ye observe great ceremony;
and with the kindling of large fires on the hilltops, and the glorification of the renewed tree shall ye celebrate the renewed life.
Ye shall take note of the decline of the sun in the sky, which
doth begin on the day of Midsummer. Ye shall light your fires
and let them die in token of the great fire which doth roll down
in the sky even as a ball doth roll down a hill.
Lugnasadh,g which is the beginning of the period of Foghamhar,
shall ye mark by the coming together in groups in order that ye
might feast upon the fruits of the Earth-mother; and then shall
ye offer up a sacrifice unto your prosperity.
Ea, lord, Ea, Mother, thou with uncounted names and faces,
thou of the many faceted nature in and above all, to thee we sing
our chants of praise.
2. Go thou not from us.
3. Dalon Ap Landu, lord of this and all groves, mover by night
and by day, descend not beneath the earth, turn not thy pleasing
face from us.
4. Go thou not from us.
5. The leaves wither; the trees and fields are barren; on what can
we depend? Where is thy order, where is they strength?
6. Depart not from our midst, sleep not, O most high.
7. The sun, the bright fire of day withdraws his chariot; his face is
veiled with clouds, and the breath of the north wind walks the
land.
8. Return to us his warmth.
9. Lo, we are as wraiths; our fire is turned to ashes and darkness
walks the land.
10. Preserve us O spirit of day. Keep us in thy mind, O spirit of
power.
11. O Earth-mother, guide our paths. If thou wilt leave us, save us
through the time of silence, keep bright within our hearts till
spring.
12. So let it be, O our Mother, for we are faithful, and would keep
thy ways.
2.
3.
4.
5.
6.
7.
8.
Also, shall ye observe the periods of the moon: the dates thereof
when it is full and when it is new; for thus is seen reflected the
birth and death, the growth and diminishing of all that is to be
seen in Nature.
Ye shall begin new projects when the moon is waxing; but ye
shall end old ones when it is waning.
And on the night of the full moon shall ye rejoice in the fullness
of it; but on the night of the new moon shall ye be given over to
*
vigils and to meditation.*
When ye come together that ye might worship, shall ye come
together in Nature, that ye might offer up on the altar of stone
*
your sacrifice of life.*
Then shall ye pass amongst you the waters-of-life, that ye may
know the continual flow and renewal of life.
For they shall taste of the very essence of life, hallowed in the
bosom of the earth, and purified by the worship of Druids.
And when all have partaken of the waters-of-life, then ye shall
pour a libation of it on the altar, saying as ye do it:
To thee we return this portion of thy bounty, O our Mother,
21
Behold, some there are among you whose reflections and whose
deeds are of exceedingly great merit.
2. And they shall be selected for the great honor of the high Orders of the priesthood;
3. and they shall be selected by the Patriarchs [or Matriarchs], each
to his [or her] own Order.
4.
The council of the Third Order, of Dalon Ap Landu, shall select the Patriarch [or Matriarch] of the Fourth Order, of Grannos;i
5. and also the council of the Fourth Order shall select the Patriarch [or Matriarch] of the Fifth Order, of Braciaca;
6. and also the council of the Fifth Order shall select the Patriarch
[or Matriarch] of the Sixth Order, of Belenos;
7. and also the council of the Sixth Order shall select the Patriarch
[or Matriarch] of the Seventh Order, of Sirona;
8. and also the council of the Seventh Order shall select the Patriarch [or Matriarch] of the Eighth Order, of Taranis;
9. and also the council of the Eighth Order shall select the Patriarch [or Matriarch] of the Ninth Order, of Llyr;
10. and the council of the Order of Llyr shall have dominion over
the selection of the Patriarch [or Matriarch] of the Tenth Order,
the highest of them, which is the Order dedicated unto Danu.
11. For such are the Orders of the priesthood, and so are they also
dedicated.
12. And no one shall be Patriarch [or Matriarch] of more than one
*
Order, for no one can be so dedicated.*
2.
3.
4.
5.
BABABABABABABABABABABABABABABABABABAB
The following three verse have been effectively nullified by Resolution in
the Council of Dalon Ap Landu on 1 May 1971. These three verses
are retained here for historical purposes.
BABABABABABABABABABABABABABABABABABAB
13. But no priestess shall be admitted into the councils of the priesthood, but rather she shall be given unto one of them as a gift of
service to beauty.
14. For she who is called to be a priest shall be sealed up unto one
Order only, and unto her shall be given the service of it for all
time;
15. and she shall be called a priest not of the Order, but rather a
priest unto the Order.
16. For so it is written; thus it was, thus it is, and thus it is to be.
*)
R Chapter the ELEVENTH (The Mystery*
1.
2.
*)
R Chapter the NINTH (Incantation*
1.
2.
3.
4.
5.
3.
22
nant of them.
Nevertheless, they did not come to be discouraged, for the size
of their numbers did come to increase, though it was not by a
very great amount.
4. And their efforts did continue to be thwarted, for the authorities
*
had hardened their hearts against them.*
3.
The chronicles of the acts of the remnant after the faithful were
scattered over the face of the land. Which record is a true and an
accurate one of the Reformed Druids of North America.
2. Now it came to pass that on the fifth Saturday before the festival
of Samhain,a* a number of the faithful did gather on the hill
where the altar had been built in the period of Samradh.b
3. And this was to fulfill the prophecy which had been made:
4. For verily I say unto you, ye shall be reunited here with these
they brethren.c
5. And they did perceive that the altar which had been built did
still stand upon the hill where it had been built.
6. And all did wonder, yea, they did marvel that the altar had been
preserved in their absence from the hand of the Anti-Druid.
7. And this was taken to be a sign.d
8. But it came to pass that not all of the faithful had returned, for
there was only a remnant that did come back.
9. Jan,e who was one of the faithful who was of the Second Order,
and one of those who did not return, but who did choose to
remain in a distant place to there continue in the work of the
*
Earth-mother, did send unto them an epistle.*
10. And this epistle was then brought to the faithful by the hand of
* who was Server.f
Norman,*
* which had been
11. And Norman did reveal unto them the epistle*
written by the hand of Jan: and Jan did admonish them in the
epistle to remain strong in the faith, and he did express to them
his desire that the Reform should gain in strength.
3.
4.
5.
6.
It came to pass that the Arch-Druid was one day walking in the
woods, and he was sorely perplexed, for it did happen to begin
to rain.
2. And he was exceedingly wroth, so that he did feel tempted to
*
utter a vile curse.*
3. And it came to pass that he did so utter a vile curse, for such was
his wrath.
4. And this curse which he did utter was a vile curse which was a
vile curse which did call down the wrath of the Earth-mother,
yea, even did it call upon the power of the Earth-mother.
5. And it came to pass that when he had spoken, there was a
period of time which did last no longer than the space of a few
seconds, and it passed.
6. And suddenly, there did occur a most horrible sound, and a
blinding light did fill all the sky about.
7. For behold, all the power of Taranis was caused to be unleashed,g
and it did fly as a spear, and did strike a tree which was rooted in
the earth.
8. And Behold, from the tree to the Arch-Druid was a space not
*
more than fifteen cubits in length, and he was sore afraid.*
9. So he did go back among the faithful, and he did say unto them:
Curse not in the name of the Earth-mother, for verily I say unto
*
you: ye know not what it is that ye say.*
10. And when he had told them of these things which he had seen
and heard, they did marvel at it.
11. And it was taken by them to be a sign.h
It came to pass that the Druids did continue to meet and to pass
*
the waters-of-lifei for the period of one month.*
2. But they did become anxious because there were left only a rem-
23
Now it did come to p ass that the eve of Samhain did approach;
and the moon was full.m
2. And they did gather in the light of the full moon, and did come
together in the usual spot which was upon the hill near the altar.n
3. And there was a multitude of them, being in all greater than one
score and ten in number.
4. The Arch-Druid did then offer up the sacrifice of life, but it was
not accepted, for behold, the night of Samhain was at hand.
Wherefore they did pass among them the waters, but they were
not the waters-of-life, but rather the waters-of-sleep, for there was
no life in them.o
5. And a great wailing did go up among them, for they did lament
the ending of the summer, and the beginning of the winter
season.p
6. The Arch-Druid did then light his torch and he did carry it
before all those gathered as they did begin the pilgrimage. And
they did all follow the torch, making their way to the grove, which
.*
was a grove of Oak.*
7. And when they had arrived at the grove of oak, the Arch-Druid
did take the torch and light with it the fire, and so the flames did
rise high up out of the fire,q testifying to the glory of Belenos.
8. And all were cheered by it.
9. Now the Arch-Druid did ask all who were gathered that they
might sit upon the earth in the fashion of a great circle, each
holding the hand of the one next to them. And he did ask that
they might examine their souls,r and speak such as they felt they
ought to tell the others.
10. And there did follow a period of silence which was exceeding
long.
11. And behold, some did begin to speak, and their voices were
lifted up above the crackling of the fire in the silence of the grove.
12. And one did prophesy much, at times speaking in tongues, and
then saying: Someone is dead...I see a great many people...and
a large circular room there...but they need not be afraid...everything
is going to be all right.s*
13. And behold, another did speak, saying: I see... three stones on
*
a black sky.*
14. And many other great and wonderful things were spoken, for it
was the eve of Samhain.
15. Now as the fire did die down, many did begin to leave the grove;
but some there were who did stay, and who did undertake to
jump over the fire seven times each, thereby insuring their luck
*
during the coming season.*
16. And when the fire had died down to ashes, they did all depart;
and the moon was full.
from it and rejoice in its completion; for it was the finest of all
the altars which had been built.
9. And the altar was about four cubits long, and about three cubits
wide, and about three cubits high.b *
10. And there was a passage through the center of it which did
extend from the top of the altar down to the very bottom thereof,
*
and through it could pass the smoke of the altar fires.*
11. And it came to pass that they did become apprehensive, for they
did perceive that the mortar was still not dry;
12. and they did say: Behold, the mortar is not yet dry, and the
Anti-Druid will come and he will tear the stones from their places
in the altar before they have been fixed there by the drying of the
mortar.
13. And they were sore afraid.
14. But it came to pass that one of them did step forward, and his
* And he did offer himself for
name was David (the Chronicler).*
the purpose of the guarding of the altar.
15. And he did take it upon himself to stay by the altar until the
mortar had dried.
16. And as he sat by the altar he did see the sun go down in the
west; and all the majesty of the heavens were opened unto him.
17. And he did keep his vigil upon the bosom of the Earth-motherc
as the moon did rise in the east, and yet as it did set in the west.
18. And behold, as the sun did rise again in the east, and all the
Earth was bathed in the warmth thereof,d the Arch-Druid did
come up upon the hill of the altar.
19 And they did kneel before the altar; and the Arch-Druid did
consecrate David (who was the Chronicler) as a priest of the
Order of Dalon Ap Landu.e*
Now it came to pass that it was not long after the feast of Samhain
when the chief of all the land did go out in a long procession
*
among the people of the land.*
2. And as he passed among them, a man who was his enemy, did
attack him.
3. And behold, the chief of all the land was smitten by the hand of
his attacker; and he was slain.
4. And a great crying and also a great wailing did go out from all
the people.
5. And it came to pass that the body of the chief of all the land was
taken up into the principal city of the land, and there was placed
in the chief building, in the great circular room thereof.
6. But among the Druids, there were those who were sore afraid at
these events. For they did say among themselves:
7. Behold, for this is now the fulfillment of the prophesy of the
night of Samhain; for it is now all come to pass as it was spoken.t*
8. And they did marvel at it, for it was taken as a sign.u
9. Now it came to pass that during the periods of Geimredh and
Earrach, the earth did have the appearance of death; for the wind
of the north did sweep over the land, and barrenness did settle
upon the branches of the wood.
10. And there were during this time no meetings of the Druids, for
there was no rejoicing in the time of sleep. v
11. But it came to pass that the Druids did come together to celebrate the coming of the period of Earrach, which is the festival
of Oimelc.w
12. And they did rejoice that the time was half passed in its course
from Samhain to Beltane.
13. And there was a man who came unto them at that time who was
* And he came from across the sea
called John the Messenger.*
from the land of Erinn.
14. And he brought unto them writings which were of the ancients:
the incantations of Erinn.x
2.
3.
4.
5.
6.
7.
8.
24
Now it came to pass that in the time after the festival of Beltane,
which is the period of Samradh, Norman, who had been Server,
*
did go up unto the Hill of the Three Oaks.*
2.
And he did go up onto the Hill of the Three Oaks in order that
he might better appreciate the wonders of the Earth-mother which
were to be beheld there.j
3. And it came to pass that he did remain there until darkness had
fallen over all the land around; and behold, the firmament was
opened up unto him and he did behold the glory of it.
4. And he did continue to make his vigil until the dawn.
5. And it came to pass that as the sun rose in the east, he was met
by the priests of Dalon Ap Landu who had come up onto the
Hill of the Three Oaks.
6. And they did consecrate Norman, who had been Server to Dalon
Ap Landu.k
7. And it came to pass that after Norman had become priest of the
Order of Dalon Ap Landu, the priests of the Order of Dalon Ap
Landu did gather together in council.
8. And the Council of Dalon Ap Landu did call upon David, who
was a Fisher, and declared him Patriarch of the Order of Grannos,l
which is the first of the Patriarchs, and with all the powers thereof.
9. And it came to pass that the Patriarch of the Order of Grannos
did call upon those who were priests of Dalon Ap Landu.
10. And he did consecrate them unto Grannos: priests of the Fourth
Order.
11. And it came to pass that the priests of the Order of Grannos did
gather together in council.
12. And the Council of Grannos did call upon Norman, who had
been Server, and declared him to be Patriarch of Braciaca,m with
all the powers thereof.
13. And it came to pass that the Patriarch of the Order of Braciaca
did call upon all the priests of Grannos.
14. And he did consecrate them unto Braciaca; priests of the Fifth
Order.
15. And it came to pass that the priests of the Order of Braciaca did
gather together in council.
16. And the council of Braciaca did call upon David (the Chronicler) and declared him to be Patriarch of Belenos,n with all powers thereof.
17. And it came to pass that the Patriarch of the Order of Belenos
did call upon those who were priests of Braciaca.
18. And he did consecrate them unto Belenos: priests of the Sixth
*
Order.*
Now it came to pass that in those last days a decree went out
;*
from the authorities;*
2. and they did declare to be abolished the regulations which had
*
been placed upon theo worship of those at Carleton.*
3. And behold, a great rejoicing did go up from all the land for the
wonders which had come to pass.
4. And all the earth did burst forth into song in the hour of salvation.
5. And in the time of exaltation, the fulfillment of their hopes,p the
*
Druids did sing the praises of the Earth-mother.*
6. O Earth-mother, we praise thee.
7. In all that we do we praise thee: In our getting up and in our
lying down, in our sleeping and in our waking; in our eating and
in our drinking: in our working and in our times of leisure; for
we are alive only through thee,q and in our every act too we
praise thee.
8. O Earth-mother, we praise thee.
9. In all that we see do we praise thee: in the sky and the sea, the
hills and the plains; in the clouds and the stars, the moon and
the sun;r in the birds and the flowers, the butterflies and the
myriad-colored fishes.
10. We praise thee with our admiration of the sunset and of the
mountains, of the trees and of the streams. For thou hast made
25
*
salted with the stars, all above; even this is the Earth-mother.*
The Earth-mother is one.
The sun is her right eye, the moon her left; and the clouds are
her silver hair. The rivers are her fingers, the oceans are cradled
in her hands, as a child.
6. For the Earth-mother is all which is revealed unto our sight, and
which our ears do perceive, and which we do touch as we reach
out with our hands.
7. For the Earth-mother is all things which do make themselves
apparent unto our sense.
8. She is DisorderOrdered;
*
9. she is PowerImpotent;*
10. she is UglinessBeautiful.
11. And Beal, he is cradled in the bosom of the Earth-mother;
12. and the eye of Beal has entirely encompassed her.
Meditations
4.
5.
3.
4.
5.
6.
7.
26
Ye have seen the glory which is day in the rising of the sun, and
also the wonder which is night; and what greater thing is there?
2. Ye have seen the power of the floods and the tides; and what
greater thing is there?
3. Yea, even have ye seen the bosom of the earth rent in twain, and
fire and brimstone poured forth out of the bowels thereof; and
what things is there which is greater?
4. Verily I say unto you: consider the small creatures of the forest
which scamper gaily from bush to bush; are not they more wonderful that these other things?
5. Consider even the dainty flower, how exalted is the glory of it.
6. For these are possessed of the greatest and most wonderful of all
of the gifts of the Earth-mother: which gift is that of life.
7. Wherefore, consider this tree, which ye have selected for the
great size thereof; for this tree is possessed of great age.
8. Great is the abundance of life which is in it, and which has
passed through it; wherefore ye have raised up your praises unto
it.
9. For ye have offered up your worship unto this in which life is
great, that your worship of the greatness thereof might be multi*
plied in the tree.*
10. This tree is your Bile.dd
11. For without life is there nothing which is anything.
12. The sun is as darkness without that it shines down on the living
things; and the earth is as empty space without that it is a pedestal upon which have been placed the living things.
13. Thus, even the least leaf of this tree is greater that on the earth
and the sun.
14. For life is not of the Earth-mother, and life is not of Beal, rather
life is of them both.e And great is the power thereof.
4.
1.
1.
1.
Verily I say unto you: is it not written: and each took this to be
a sign, each in his own way?f
2. Which of you, having risen up saying: this is truth, for I have
seen it, will be followed? For even as ye have seen it, have not
the others also seen it not; and where therein is the proof?
3. Rather, that which is as the bright light unto one man is as but
the thick cloud unto the other.
4. For no man shall have truth save that he shall also have awareness.
5. Truth is as a bubble which dances in the air. Truly, it can be
seen and the eye is aware of it; but it cannot be grasped by the
hand, nor possessed. Neither can it be given to you by anyone.
6. Beware those men who say: Follow my way, for mine is the way
unto Beal, and there is no other way.
7. Their numbers are great and their voices are loud. They shall
present you much authority before you, and say: We know our
way to the only way, for it is the way of our fathers.
8. But take heed, lest you should fall into the trap.
9. For awareness shall come unto no one save it shall be in their
own way; and it shall come unto no one save they shall come
unto it.
10. Go ye, therefore, and seek after Beal. And make your way not
after the way of other men, but after your own way;g
*
11. and go too to the fountainh of Awareness, which is in Nature.*
2.
3.
4.
5.
6.
2.
3.
4.
When they come to you and then ask you After what do ye
seek? then ye shall answer them saying: Awareness; for this is
the first lesson.
For without awareness is there nothing which is.
But in your seeking of awareness, seek not it alone, as separate
from all else;
for in seeking awareness ye shall find it not, and ye shall find it
only in that ye seek it not.
Seek ye, therefore, after Beal, for your awareness shall be in
unity with Beal.k
And make first your search in the dominion of the Earth-mother,
for the Earth-mother and Beal are not to be separated.
5.
6.
1.
7.
27
Behold, they shall come unto you, scoffing, and mocking the
words that ye have spoken, and saying: There is no thing at all
which is this awareness; what proof do ye give of it?
And ye shall answer them in a parable, for this is the second
lesson:
There was a small village in which was produced the finest cheese
in all the world. There was none other anywhere that was like
unto it.
And it came to pass that a traveler, who was a merchant, came
to the village; for it was his desire that the finest of all foods
should be served upon his table.
Wherefore, he did seek out the makers of the cheese.
But behold, when he was given a piece of the cheese, he did
thrust it away from him, for he was offended by the foul smell
thereof; for it was an exceeding foul smell indeed.
And he said unto them: I do not believe that the taste of this
And when they come unto you and say: And what, then, is the
nature of this thing which ye do call awareness? then shall ye
give answer unto them in silence, for this is the third lesson.
2. For there be not one person who doth have awareness, save also
that they are aware thereof.
3. And they are like unto them whose eyes are filled with the glory
of all things upon which the light of the sun has cast itself.
4. But there are many, yea, it is the greater number, who, in their
unawareness, are aware not even of their unawareness;
5. and they are like unto them who are blind from the day of their
birth, and see not, nor know what it is to see.
6. But some there are who are aware only that they are also unaware; hallowed are they for they are the children of Beal.
7. One of these is like unto them who keeps the vigil;l
8. for their gaze cannot pierce the mantle of darkness which is
thrown over all the world about them, but they rest secure in the
knowledge of the return of day.
9. In your awareness shall ye be as at the moment of the rising
sun;m
10. and your spirit shall rise up even as the bird flies up to meet the
light which is above, but which, hidden by the mountain, has
fallen not yet upon the earth below.
Peace!
BABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABAB
cheese can be good, for it doth have an odor which is foul like
unto no other!
8. And he was answered: Thou needst only to taste once of the
cheese, and thou wilst see for thyself that it be good.
9. But it came to pass that the merchant did go away again, having
not partaken of the fine cheese.
10. And he did never have served on his table the finest of all cheeses,
for he would not taste it, any of it.
11. Verily I say unto you: in all the books of Man is there not one
word which can give you proof even of the taste of a cheese.
28
NN : Monument Hill.
1:6
NN: So far as I know, Fisher actually created the whole first
ritual at this time; his story was that he had been made a Druid in
IB
1:7
IB: Saturday afternoons became the customary time for Druid
Services, in addition to the High Days, for many years. Some Groves
now use Sunday afternoons and still other Groves use different days.
4:3
NN: Really spooky-a ray of sunlight broke through the cloudNN
cover and hit the altar.
MS
MS: Most groves dont have weekly services, anymore.
4:4-5 RL: At one of the early services, some one brought an umbrella, more as a fashion statement then because of weather. It rained.
From this came one of druidisms few informal prohibitions/superstitions; no umbrellas at services. Curiously, a similar occurance happened at one of the early Berkeley grove services. Really odd, since
May- Nov in California is the dry season when rain is really rare.
(Insert Twilight Zone theme.)
1:8
IB: Thus the reform is regarded as having started in April of
IB
the year known as 1963 in the common era, 6676 in the Julian era,
2623 Japanese, 2716 Roman (AUC), 1383 Islamic (Hegira), 1885
Hindu (Saka), 2276 Grecian, 7473 Byzantine, 5725 Jewish (AM)
and nearly halfway through the First Year of the Reform (or 1 y.r.),
which began the previous Samhain.
MS
MS: The RDNA at Carleton agrees that that Samhain is the
beginning of the Celtic year (NOV. 1st) but the Carleton Druids
date their documents as if Beltane (May 1st) were the start of the
year. To calculate Year of Reform, if it is before Beltane take the
year in question and subtract 1963 from it. If it is on, or after, May
1st subtract 1962 from the year in question. The NRDNA tends to
use Samhain as the deciding date subtracting 1962 before Samhain
and 1961 after Samhain. However, since their was no concept of
Druidism at Carleton until April of 1963, why go back to Fall of
1962? The whole thing is like the Easter controversy between the
Celtic and Roman church. See the calendrical section of the Carleton
Apocrypha and Isaac Bonewits Calendar of the Druids in his version
of the Chronicles, both are in Part Four of ARDA.
NN
4:7
NN: No liquor was allowed at Carleton. This rule was not
enforced in the Arb, and quite a many students wandered home on
Saturday Night/Sunday Morning under the influence. In the case of
the repeated destruction of the altar, there was a specific (small) group
which didnt like us as individuals, and took it out on our altars.. I
dont remember if we thought they were anti-Druid or just anti-us.
NN
5
NN: The dispute is reflected in the changes made in the
Ceremony of Consecration.
RMS
RMS: In the ceremony preserved in the Black Book (which
contained all the early liturgy), the following changes were written by
hand on May 18th 1963:
Attend us now o Spirits, as we offer this sacrifice of consecration became
Attend us now O Spirits, as we light this fire of consecration.
(Here the blood of the sacrifice shall be spilled upon the altar)
became
(Here the fire shall be lit upon the altar)
Accept this, our sacrifice became
Accept this, consecrate it.
2:1
.MS
MS: Although the text leads you to believe that the first
MS
official service was Beltane on May 1st (or more likely May 4th), it is
now generally assumed that there were earlier weekend services, likely
starting on 4/20/63.
2:2
NN: The altar was Fishers phonograph stand/record rack,
NN
draped with a cloth.
NN
2:3
NN: The stones came from a place in the Arboretum, just
north of Monument Hill I dont remember how many workedit
was something like three, increasing to five.
5:10 IB
IB: The speaker was Jan Johnson. Actually it is not known
for sure whether the ancient Druids practiced human or animal sacrifice, though the former was the war-atrocity tale told by their enemies, the Romans. But since almost every Paleopagan tribe in Europe practiced the sacrifice of flesh now and then, such sacrifices by
the ancient Druids must remain a possibility. For further details about
the Paleopagan Druids, as well as other modern groups, see The
Other Druids.
MS
MS: I believe the site of stone was the NEST OF DRAGON
EGGS found in a depression next to the DRUID DEN (AKA the
little grove) where a pile of head size rocks from the neighboring
fields were deposited. Most of the remaining rocks there have been
used for Arb trail maintenance.
MS
MS: As far as my research has gone, no Druidic group or
Wiccan group in the US or elsewhere would ever allow the sacrifice
of people or animals by their members.
IB
2:5
IB: The exact measurements of the cubits used has been
lost. The term usually refers to a length from 17" to 21" (based on
the length of a persons forearm).
5:13 IB
IB: This almost schism should not be confused with the
schism that did take place eleven years later, also over the question of
just how Pagan the Druids were or should be.
2:6
IB: The waters-of-life are Uiscebheatha in Irish Gaelic (other
IB
wise known as whiskey). Any alcoholic beverage can be used in a
pinch.
6:1
MS
MS: Since 1985, the Carleton Druids have been using Tea,
Tang, or watered-down Whiskey. It depends on the sensibilities of
the officiant and congregation.
2:7-10 MS
MS: This was so they could become an officially registered
student organization. The original Constitution had an amusing
typographical error: Article VI set the quorum for amendment at
one third of those known to be officers. Since there were only
three officers to begin with... It is interesting to note that the Druids
at Carleton never became an official student organization inandof
IB
IB: May 25, 1963 CE (1 y.r.)
NN
6:3
NN: After six of seven regularly organized services of public
worship, the Druids filled out chapel slips listing the Druid services as our church for the week. These slips were handed out at
campus services, and were available in the dorms for those who had
attended services in town.
6:4
NN: The Chapel Slips were rejected by the Dean of Mens
NN
office, which had charge of such matters for male students.
29
6:5-8 NN
NN: Howard Cherniack went to the Dean of Men with a list
of various peculiar religious organizations gleaned from the Minneapolis and St. Paul Yellow Pages. After it was admitted that most of
them would be acceptable, he asked why the RDNA wasnt. The
answer boiled down, amounted to You dont have a faculty advisor.
6:9
NN: The Dean of Womens office accepted the Chapel Slips
NN
from the two girls who submitted them.
MS
MS: The twenty male students then in the RDNA never did
receive official credit. But then, they never were expelled either. It is
believed that the women werent under the same scrutiny as the
men, and so local townsladies (never hearing about the Druids) at
the Office of Women passed the slips without a second thought. See
the oral interview with the Frangquists.
7:1
IB
IB: The date was June 1, 1963 (1 y.r.)
7:4
NN
NN: or words to that effect.
7:5
IB
IB: That is to say, Summer Vacation was coming on.
RL
RL: (about the chapter as a whole) Gods, how prolix. Dave
must have had a lot of fun writing this chapter!
IB
1:8
IB: Note therefore, that there is no special ordination or
initiation ceremony for entrance into the First Order.
2
NN: The words of the Chant were written by Kathie Courtice,
NN
and set to music by Peter Basquin. It was regularly sung as part of the
Service of Worship.
3
MS: These words form the bulk of the service for consecratMS
ing the Second Order. The drinking of a good dollop of whiskey is
known as The Ordeal.
RL
RL: I consider 3:1 to be a Fisherism, of course.
IB
3
IB: It is no longer necessary to be a student (at Carleton or
anywhere else) in order to join the RDNA (or its offshoots). All may
join regardless of race, creed, color, gender, or place of cultural origin; provided they agree with the Basic Tenets and partake of the
waters-of-life.
4:1-7 NN
NN: Based, so far as I know, on Frangquists research. He
spent a bit of time on research as writing the Chronicles turned from
the frivolity obvious in the first few chapters of Early Chronicles to
the serious undertaking recognizable later on.
IB
IB: For some reason, Frangquists otherwise fine research
missed the early Celtic celebrations of the Spring Equinox and the
Fall Equinox, though their celebration is well attested by Celtic scholars. (Thus among the orthodox members of the RDNA, these two
holidays are not celebrated, since they do not appear in this chapter.
Most of the offshoots, however, do celebrate them.
MS
4-6
MS: These Basic Tenets are the rock-bottom beliefs of Reformed Druidism.
MS: Some offshoots add extra officers. The following verses
7
referred to both sexes as far as eligibility is concerned.
NN
12
NN: My original copy of the Constitution sets the quorum
(after correction: see note to EC 2:7-10 above) at one eighth, not onethird.
MS
MS: I doubt Frangquist ever found much evidence for the
worship on equinoxes by the Celts, because I certainly have not.
Nowadays, Carleton celebrates equinoxes when possible.
MS
MS: After 1976, some individual groves added some other
rules. Isaacs talk below is of academic interest, since the Council of
Dalon Ap Landu is, for all practical purpose, in abeyance and will
probably remain so.
RL
RL: I recommend the alternative spellings of Geimhridh for
Geimredh, Imbholg for Oimelc, Samhradh for Samradh, Lugnasa
for Lughnasadh, and Fomhar for Foghamhar. (this is largely a spelling difference between Irish and Scottish Gaelic). The usual way of
observing the solstices/equinoxes is distinctly minimalist. A druid
upon arising takes a look in the general direction of the sun and
intones: Looks like a solstice/equinox to me.
IB
IB: This verse has subsequently been interpreted to allow
business to be done through the mails. In typically Druidic manner,
the quorum necessary to enact changes has only rarely been obtainable, since most Druids are too lazy to answer their mail or to send
in changes of address. This difficulty in legislative communication
(caused , as well, by inactivity on the part of the ArchDruids of the
Carleton Grove) is one of the major reasons cited for the events of
the Isaac Affair, and the forming of the Provisional Council of
Archdruids. Although the structure of the national organization of
the RDNA is still evolving, this Constitution is still the basic form
used by most groves.
5:3
IB: Nonetheless, the night of the full moon seems to be
IB
more commonly used for ordination Vigils than the new moon.
MS
MS: Full moons & new moons are great, but vigil when you
feel the urge or when the weather looks good, especially in Minnesota!
5:4-10 IB
IB: See the Orders of Common Worship.
IB
IB: It is the opinion of some Druids that this book refers
only to Carleton Grove affairs and not to proceedings of the CoDAL.
An early (1965 c.e.) source in the Carleton Grove archive (by Fisher)
requires a 3/4 majority for the adoption of any measure by the Council
and for a quorum requires the entire CoDAL. This was later seemingly abandoned for the current practice of consensus voting and all
RL
RL: Interesting phrasing in 5:6, no? How can the worship
of druids purify anything from the Mother??
30
6:6
MS: An all-night Vigil is one of the requirements before one
MS
may be ordained to the Third Order, although there is a rare prece-
1:11
IB
IB: This was a private letter, since lost.
NN
2:8
NN: It was actually a greater distanceI gather about 300
yardsbut close enough to be very startling, he said.
NN
2:9
NN: To the best of my knowledge, the Druid Curse was
used three times: twice against those who tore down the altar and
once as detailed here. Net total was one broken leg, one sprained
ankle, and one bolt of lightning. It was decided that the Curse
would never be used again, and that we would not teach it to anyone
who did not then know it.
7:1-12 MS
MS: Written by David Fisher and is found in his first Samhain
service.
8:12 NN
NN: The Council of any particular Order elects the Patriarch of the next higher Order; he then ordains who he wishes to
honor to that Order, forming its Council, which in turn elects... A
nice self-perpetuating sequence, no? The Fourth, Fifth, and Sixth
Orders came into being on the same day. Fisher, Frangquist, and
Fisher were the entire Council of Dalon ap Landu: we chose Fisher
as Patriarch of the Fourth Order, and he ordained us to the Fourth
Order. As the Council of the 4th Order, we elected me as Patriarch
of the Fifth, and I ordained them. As the Council of the 5th Order,
we elected Frangquist Patriarch of the Sixth Order, and he ordained
us to the 6th Order (cf. LC 9:7-18). It should be noted that this was
prearranged to the extent that we had our services of ordination
written ahead of time.
MS
MS: It was also used by the Stanford Grove with disastrous
effects on a watertower.
NN
3:1
NN: Two humorous incidents occurred, which somehow
didnt get into the Chronicles. At one service, the waters-of-life had
more life than we really wanted - a grasshopper jumped into the cup
as it sat on the altar! It was flicked out again and most of the congregation did not know it had happened.
NN
NN: Another time, Howard Cherniack was solemnly intoning the Preceptors responses just before the Consecration, until he
was asked: Has the Earth-Mother given forth of Her bounty? He
replied YUP. It was weeks before we could get through a service
with straight faces!
MS
MS: Gary Zempel was elected Patriarch of the 7th Order.
The Higher Orders were pretty much forgotten from 1967-1974,
when a brief attempt was made to revive them. Instead, a few new
independent orders were founded.
RMS
RMS: Believe it or not, this is one of traditions that did
survive the Great Interim. Very occasionally, the Preceptor would
give what was known as the Cherniack Responseand we couldnt
keep straight faces either!
8:13-16 MS
MS: These verses had always been a thorn in the side of
Druidic tradition. They were negated by Resolution of the Council
on 29 March 1966 and 1 May 1971. See Part Four.
IB
3:4
IB: The college was determined to harass the Druids by not
granting chapel credit and by not recognizing the RDNA as a real
religion. Nonetheless, none of the Druids were ever suspended or
expelled for failure to fulfill the religious attendance requirement.
9:1-5 NN
NN: Chapters 9, 10, and 11 are translations of genuine Old
Irish poems, which were provided by Dr. John Messenger (see Latter
Chronicles 6:12-14 and attached notes below). Notice the unusual
chain rhyme-scheme of the chants in 9 and 10; the sound or the
idea of the last word in each line is repeated at the beginning of the
next. This is found in many pre-Christian poems in Celtic countries.
NN
NN: Dr. Messenger became our faculty advisor that fall, before the events of Chapter V.
4:1
10:1-5 RL
RL: This poem was spoken by Amerghin White-Knee, poet
o the Milesian invaders, to still a storm which the Druids of the
Tuatha De Danaan had raised up against the Milesian fleet to keep it
from landing. The poem worked.
IB
IB: October 26, 1963 c.e.
NN
5:6
NN: The customs repeated in this chapter were based on
ancient customs detailed by Dr. Messenger.
5:12 NN
NN: This really happened. We sat around the fire, passing a
bottle or two of wine (we were in the Arb), then joined hands and sat
in silence for some time. It was a girl whose name I forget who first
spoke in tongues [a psychic talent known as glossolalia], then
began to repeat, over and over again, words such as those given here.
It must have lasted for 4-5 minutes. She later told us that she did not
remember speaking at all.
11:1-3 IB
IB: Also spoken by Amerghin, on landing at Inber Colptha
with Eremons half of the Milesian fleet. Larson. A longer and
less mystical version appears in The Book of Bards under the same
title, supplied by Robert Larson.
IB
IB: ..Norman who was Server. was Norman Nelson.
IB
2:2
IB: The Archdruid (David Fisher) was wroth because he
intended to go to the Arb with his girlfriend that night and it was
rainingan occurrence likely to dampen outdoor romance.
6:12 MS
MS: This chapter did not originally refer to both genders,
although it does now. See Part Fours Record of the Council of Dalon
Ap Landu. Officially, only an Archdruid or Archdruidess who is the
head of a legally constituted grove may ordain priest and priestesses
to the Third Order. There is now developing a custom whereby a
solitary Third Order Druid may consecrate people to the Third Order. And at Carleton, since 1985, there is now a tradition that even
1st and 2nd Order can ordain people to their own respective orders
that they hold.
1:2
1:10
31
5:13 IB
IB: In view of subsequent events, I am inclined to think that
what was seen was a vision of three tombstones, those of John
8:5
IB
IB: One defilement is not mentioned in the Chronicles.
8:11 NN
NN: We knew the hill was there, with the rock and the three
trees; we moved over there, intending to dub the trees honorary
oaks. When we got there, all three were found to be oaks. And this
was taken to be a sign.
5:15 IB
IB: This is an old custom in Europe, all that is left of the
traditions of driving cattle and other domestic animals through the
flames of a High Day fire, in order to purify them from all evil influences and other vermin. There are various sexual fertility elements to
it as well, when people jump through or over the flames.
MS
MS: The stone was used as an altar, as a matter of fact, it still
bears the faint remains of a Druid Sigil etched into its side.
5:16
IB
IB: Druids have always been careful about their fires.
9:1
6:1
NN
NN: November 22, 1963 in Dallas Texas.
6:7
IB
IB: This had a sobering effect on the Druids.
9:18 IB
IB: See note attached to Customs 8:12 above. Shortly after
this time (summer of 64), Gary Zempel was elected the Patriarch of
Sirona, the Seventh Order. However, before he got around to ordaining any other members of this Order, he sent out a letter renouncing his Patriarchy, even his identity as Gary Zempel. Not to
long after, David Fisher attempted to resign the Patriarchy of the
Fourth Order, due to a feeling it was inconsistent with being an
Anglican Priest.
MS
MS: The sobriety soon wore off.
6:13 NN
NN: Dr. John Messenger, Ph.D. came to Carleton (in September, as he remembers it, not December as implied in this chapter) as a Professor of Anthropology. At one of the first (weekly and
mandatory) convocations he spoke about his research in the Aran
Isles (at the mouth of Galway Bay) and mentioned various Druid
customs still extant there under a thin veil of Christianity. Before he
left the room that night, we had our official faculty advisor!
10:1-2 NN
NN: On the day of my graduation (June 12, 1964) the Board
of Trustees abolished the religious attendance requirement. Interestingly enough, we had invited the College administrators to the last
full service of the year (before Finals Week) and none attended. During
Finals Week, we planned an abbreviated service. As I approached
the Hill of the Three Oaks (a few minutes later) carrying the watersof-life in the chalice, I could see the regular group gathered around a
couple resting on a blanket. My first thought was that someone was
Arbing and that we were going to have to dispute them for possession of the Hill. As I reached the Hill, I saw that they were President
and Mr. Nason! He apologized for not having been able to attend
the week before and they stayed for the service and partook of the
Waters. I served the Waters with my fingers crossed! At a school
where possession of liquor could result in a ten-day suspension, he
literally could have prevented me from graduating. Nothing was ever
said about it. I still wonder if I was the only student (until the rule
was changed a few years ago) to ever have served liquor to the college
President on campus!
RMS
RMS: An article by Messenger on the Aran Islands appears
in the November 1974 issue of Natural History.
IB
IB: Dr. Messenger is the one who provided the translations
of the Irish poetry for The Customs of the Druids and many photos
reproduced in the edition of the Druid Chronicles (Evolved). He
says I can still recall how angry the Administration was with me
when I agreed to be faculty advisor to the group. After him, their
advisor was a Mr. Bardwell Smith, a comparative religions professor.
RMS
RMS: Many years later, Professor David Sipfle in the Philosophy Department told me how Messenger had recounted to him
the bizarre activities transpiring on the Hill of Three Oaks. Messenger concluded in disbelief: And you know, they really seem to believe that stuff!
7:9
10:5 IB
IB: The following verses (6-23) were not actually sung at that
time. This collection of verses, now known as the Hymn to the
Mother, were written the subsequent Summer by Norman Nelson,
one night/morning when he was working on the Graveyard Shift
at the State Cement Plant, which was his summer employment during school. That September he sent it to Frangquist for inclusion in
the Druid Chronicles (Reformed).
IB
IB: See note to Early Chronicles 2:5 above.
7:10 IB
IB: This is still considered by many to be the best design for
a Druid altar.
MS
MS: The use of altars have pretty much disappeared from
Carleton Druidism.
10:13 IB
IB: This verse has an alternate ending, as follows: ...and for
all that can be sensed do we praise Thee.
7:14 IB
IB: David Frangquist, because he was writing The Druid
Chronicles (Reformed).
10:15 IB
IB: This has an alternate reading, as follows: In our meditations and services, and in our counseling and judging, do we praise
Thee; in our divinations and prophecies, and in our wizardries and
incantations, do we praise and think upon Thy works and Thy power.
7:19 IB
IB: This is the only recorded ordination to the Third Order
known to have taken place during the Winter Half of the Year. The
safe drying of the altar, however, constituted an emergency.
Frangquists courage is noteworthy, for even in April, Minnesota
Spring weather is not always kind and the Antidruids were still around.
10:17 IB
IB: This has an alternate reading, as follows: In all the
whole world do we praise Thee: from the east to the west do we
praise Thee, and from the north to the south do we praise Thee, and
from the nadir to the zenith do we praise Thee; yea, from the Center
of our being do we Praise Thee.
MS
MS: Actually there have been a handful of rare ordinations
in the Winter. But realistically, Northern winters discourage such
tomfoolery.
8:1
IB
IB: The night of April 30, 1964.
MS
MS: This was Norman Nelson.
10:23 RMS
RMS: This last verse sums up the entire chant and reflects
what I consider to be the basic idea of Reformed Druidism.
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1:16 NN
NN: Beal, The Druid name of old; it is apparently related
to the Semitic word Baal, meaning Lord.
IB
3:3
IB: Note that in Reformed Druid thought, the Earth-Mother
is more than Mother Nature or the Biosphere of the planet Earth,
although to many Druids (just as with many Wiccans) this may be
the primary emphasis in worship. For as it says in verse 6 of this
chapter, the Earth-Mother is all that is manifested to human senses.
There does seem to be some overlap with the Wiccan concept of a
Star Goddess who is beyond Earth, yet intimately involved with it;
however, absolutely none of the Founders knew anything about
Neopagan Witchcraft, and certainly had no intentions of being connected with it. See The Second Epistle of Isaac for comments on the
concept of Supreme Beings(s) in Neopagan Theilogy and possible
correlations that could be drawn (though only by those desiring to)
between them and Reformed Druidism.
IB
3:9
IB: There is an alternate reading, as follows: She is Weakness-Strong.
5:10 RL
RL: This is almost undoubtedly a typo for Bible. Bile was a
progenitor god, father to the Dagda, whose mother was Danu. His
earthly manifestation was the bile, or sacred tree, usually an oak. The
name Bile is cognate with Bel, Belenos (and Beal).
MS
MS: I disagree with Brother Robert. I suspect that David, in
his rudimentary Celtic researches, had come across the ancient Irish
custom of Bile (pronounced Bee-lay) which is a holy wooden
tree-post. But the substitution of Bible is interesting.
BABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABABAB
Meditations:
1
MS: This is David Frangquists description of his Third Order
MS
Vigil. See notes to Customs 6:6 and Latter Chronicles 7:19 above. It
is still a popular reading during the Vigil process amongst current
Druids.
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Historiography of The
Chronicles
David Frangquist was not one of the three Founders of the RDNA
(Fisher, Cherniack, Nelson), but he came into Druidism a few weeks
after it started and became close friends of the Founders. Frangquist,
and Nelson to some extent, was a powerful force permitting Druidism to outlive the Chapel requirement. He spotted the important
issues that Druidism dealt with and he became determined to make
Druidism last a bit longer. It is doubtful at the time of writing the
Chronicles, that he could have imagined just how long the Reform
would last.
The Druid Chronicles cover the first year of Druidism under
Fishers Archdruidcy of April 1963 to April 1964. It was an attempt
to capture the moment for future nostalgia. David Frangquist would
be ArchDruid from September 1964 until his graduation in 1966.
Many peculiar aspects of Druidism in the Fisher era are preserved in
the Chronicles, which would have been forgotten otherwise.
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The Chronicles are the most popular Druid document and have
provided a constant reminder of the reasons why the Reform was
founded. Frangquist also was responsible for guiding the early missionary efforts of the Reform, passing legislation, starting the Blue
Book of Archives, and collecting the Green Book. He has also helped
Druidism to revive at Carleton at least three or four times since he
graduated. In essence, Frangquist put a firm stamp on Druidism of
the period from 64 to 69, and acted as resource for ArchDruids ever
since. See Part Ten of ARDA for an interesting transcript of the oral
interview with David and Deborah Frangquist.
first a student.
4:5.
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